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That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Now all these 14 are planes from without within, & states of consciousness through which man can pass, & must pass, once he is determined to go through the 7 Paths & Portals of Dhyani. One need not be disembodied for this. All it is is reached on earch in one, or many, of the incarnations.

Notice the order: -- the four lower ones (1, 2, 3, 4) are rupa, i.e. they are performed by the inner man with the full concurrence of the diviner portion, or element, of the L.Manas, & consciously by the personal man. The three higher states cannot be reached & remembered by the latter, unless he is a fully initiated Adept. A Hatha-Yogi will never pass beyond the Mahar loka, psychically; & the Tala-loka, (double, or dual, plane) psycho-mentally. To become a Raj-Yogin, a Chela has to ascend up to the 7th Portal, the Satya-loka. For such, the master Yogins tell us, is the fruition of "ijya," or "sacrifice." When the Bhur, Bhuvar, & Swarwa (states) are once passed, & the consciousness of the Yogi is in Haharloka, it is the last plane & state between entire identification of the Personal & the H. Manas.

One thing must be remembered: -- while the "infernal," or terrestrial, states are also the 7 divisions of the Earth -- for planes & states -- as much as they are Kosmic divisions; the Divine Sapta 36 Loka are purely subjective, & begin with the psychic, astral-light plane; ending with the Satya, or Jivanmukta, state.

Those 14 Lokas or "Spheres," form the extent of the whole Brahmanda (World). The four lower are transitory, with all their dwellers; & the three higher eternal; i.e. the former states, planes, & subjects to these, last only a Day of Brahma, changing with every Kalpa; the latter endure for an Age of Brahma.

In the appended diagram only Body, Astral, Kama, L. Manas, H. Manas, Buddhi, & Auric-Atmic, are given. Life is a Universal Kosmic Principle, & -- no more than Atman -- does it belong to individuals.

2. Water. Apas. / 2. Bhuvar-Loka. The state in which a man thinks more of his inner conditions than of his personality. His Astral passes into this sphere, & so does its substance. State -- Higher Psychic. / 2. Mahatala. The abode of man's Astral, the shadow of the gross body; which shadow takes up the characteristics of this sphere. (From Manas a Light, & Maha = Great.) / 2. Region of the Astral Light & of Kama-Loka; abode of Elementals; Nature-spirits; Elementaries. At the other pole the Rupa Devas, the guardians of the animal world. Plane of Instinct. / 2. Astral Image

3. Air Vayu / 3. Swar-Loka. The state where a Yogi has lost all tastes, & started towards Reunion. State -- Holy. / 3. Rasatala. Where the Kama longs for the taste (rasa) of everything. / 3. Devachanic state; abode or place of bliss & unreasoned happiness; of pure aspirations & realizations; of Kama-Manases; of Higher Elementals. / 3. Kama

4. Fire Agni Teja / 4. Maha-Loka. The state where the Lower Manas has lost all Karmic affinity. State -- Super Holy. / 4. Talatala. Where lower Manas clings to the objective and sentient life; is Kamic. / 4. Plane where Maya is giving way, & becoming weak; abode of the holiest among the Rupa Devas. The sphere of compassion at one end, & that of intense selfishness at the other. / 4. Lower Mind

5. Ether / 5. Jana-Loka. The state where the lower Manas is freed entirely from Kama, & becomes at one with the Ego. State -- Kumara. / 5. Sutala. Here lower Manas become entirely the slave of Kama, & at one with the animal man. / 5. Abode of Kumaras; the sons of Mahat, or Brahma; Omniscience regarding all that belongs to the realm of Maya, & is under its sway. / 5. Higher Mind

6. Divine Flame / 6. Tapar-Loka. The state where, even if the entity is reborn, it has now become invulnerable, [illegible. State -- Innate Christos. / 6. Vitala. When this is reached, the higher breaks off from the lower entirely; The cord is snapped. / 6. Plane of eternal inconsumable substance; of Divine Fire. The abode of the Vairajahs. The Pitri-Devas of the Sun. (S.D. ii 89, 90.) / 6. Buddhi

7. Akasa / Satya-Loka. The state where the Yogi reaches the highest Samadhi. He is on the threshold of the Great Choice. / 7. Atala. Here a man dies but to be directly reborn; "noplace" means no Devachan; Spiritual death; annihilation. / 7. Plane of the consummaumest in the Universe of Manifestation. The Noumenal. / 7. Atmic-Auric

7. The higher Synthetic Sense; embracing all Seven / 7. The entire prismatic septenary when Auric, Blue / 7. Spiritual, Through Auric, Sympathetical Perception. / 7. Light of Kundalini / 7. Spirit / 7. The akasa that fills the skull, and for which all the contents of the latter brain, glands, etc., are non-existent.

Diagram, showing the Interblending of States of Consciousness on the Planes. (from E.T.S.'s Notebook)

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Notes:

1. All these spaces denote the special magnetic currents, the planes of substance, & the degrees of approach that the consciousness of the Yogi, or Chela, makes towards assimilation with the inhabitants of the Lokas.

In answer to questions on the diagram, H.P.B. said that touch & taste have no order. Elements have a regular order, but fire pervades them all. Every sense pervades every other. There is no universal order, that being first in each (student) which is most developed.

Organs & States of Consciousness: Students must learn the correspondences; then concentrate on the organs, & so reach their corresponding state of consciousness. Take them in order, beginning with the lowest, & working steadily upwards. A medium might irregularly catch glimpses of higher, but would not thus gain orderly development.

Opposites: The Lokas & Talas are reflections the one of the other; so are the Hierarchies, in pairs of opposites, at the two poles of the sphere. Everywhere are such opposites; good & evil, light & darkness, male & female.

Blue: H.P.B. could not say why blue was the colour of the earth. Blue is a colour by itself, a primary. Indigo is a colour, & not a shade of blue. So is Violet.

Vairajas: The Vairajas belong to, are the fiery Egos of, other Manvantaras. They have already been purified in the fire of passions. It is they who refuse to create. They have reached the 7th Portal, & have refused Nirvana, remaining for succeeding Manvantaras.

Little finger: The greatest phenomena are produced by touching, & centring the attentionon the little finger.

Antaskaruna: The seven steps of Antaskarana correspond with the Lokas.

Samadhi: Samadhi is the highest state on earth that can be reached in the body. Beyond that the Initiate must have become a Nirmanakaya.

Purity: Purity of mind is of greater importance than purity of body. If the upadhi be not perfectly pure, it cannot preserve recollections coming from a higher state. An act may be performed to which little or no attention is paid, & it is of comparatively small importance. But if thought of, dwelt on, in the mind, the effect is a thousand times greater. The thought must be kept pure.

Pratyeka Buddha: The Buddhists call the Pratyeka Buddha the rhinoceros, the solitary animal.

Kama: Remember that Kama, while the parent of bad passions & emotions, helps you to evolve, by giving also the desire and impulse necessary for rising.

The Body: The flesh, the body, the human being in his material part, is -- on this plane -- the most difficult thing to subject. The highest Adept, put into a new body, has to struggle against & subdue it, & finds its subjugation difficult.

Liver & Spleen: The Liver is the General, the spleen the A.D.C. All that the Liver does not accomplish is taken up & completed by the Spleen.

H.P.B. was asked whether each person must pass through the 14 States? and answered, that the Lokas & Talas represented planes on this earth, through some of which all must pass; & through all of which the disciple must pass on his way to Adeptship. Everyone passes through the lower Kolas, but not necessarily through the corresponding Palas. There are two poles in everything; seven states in every state.

Vitala: Vitala represents a sublime as well as an infernal state. That state which for the mortal is a complete separation of the Ego from the personality, is for a Buddha a mere temporary separation. For the Buddha it is a cosmic state.

Hells: The Brahmins & Buddhist regard the Talas as hells, but in reality the term is figurative. We are in hell whenever we are in misery, suffer misfortunes, etc. H.P.B. remarked that the Group should come to some common understanding, to some standard of agreement. She was anxious to give us facts which would lead us to practical knowledge, but could not do so until we all understood in the same way the instructions already given.

Forms in the Astral Light: The Elementals in the Astral Light were reflections. Everything on earth is reflected. It is from these that photographs are sometimes obtained through mediums. The mediums unconsciously produce them as forms. Adepts produce them through Kriyasakti, bringing them down by a process that may be compared to the focusing of rays of light by a burning-glass.

States of consciousness: Bhur Loka is the waking state in which we normally live; it is the state in which animals also are, when they sense food, a danger, &c. To be in Swar Loka is to be completely abstracted on this plane, leaving only instinct to work, so that on the material plane you would behave as an animal. Yogis are known who have become crystallized in this state, & they then must be nourished by others. A Yogi near Allahabad had been for fifty-three years sitting on a stone; his Chelas plunge him into the river every night, & then replace him. During the day his consciousness returns to Bhur Loka, & he talks & teaches. A Yogi was found on an island near Calcutta, round whose limbs the roots of trees had grown. He was cut out, & in the endeavour to awaken him so many outrages were inflicted on him that he died.

Is it possible to be in more than one state of Consciousness at once? The consciousness cannot be entirely on two planes of consciousness at once. The higher & lower states are not wholly incompatible, but if you are on the higher, you will woolgather on the lower. In order to remember the higher state on returning to the lower, the memory must be carried upwards to the higher. An Adept may apparently enjoy a dual consciousness; when he desires not to see he can abstract himself; he may be in a higher state & yet return answers to questions addressed to him. But in this case he will momentarily return to the material plane, shooting up again in the higher. This is his only salvation in adverse conditions.

Intellect & Spirituality: The lower you go in the talas, the more intellectual you become, & the less spiritual. You may be a morally good man, but not spiritual. Intellect may remain very closely related to Kama. A man may be in a loka, & visit one or all the Talas, his condition depending on the loka to which he belongs. Thus a man in Shurloka only may pass into the Talas, & may go to the devil. If he dwell in Bhuvar Loka he cannot become as bad. If he has reached the Satya state he can go into any Tala without danger, buoyed up by his own purity he will never be engulphed. The Talas are brain-intellect states while the lokas -- or more accurately, the three higher -- are spiritual. (Thus M.M.C. was probably between Mahar and Jana when spiritual, & between Talatala & Sutala in intellectual).

The Three becoming One: Manas absorbs the light of Buddhi; Buddhi is arupa & can absorb nothing. When the Ego takes all the light of Buddhi, it takes that of Atma, Buddhi being the vehicle, & thus the three become one.

This done, the full Adept is One spiritually, but has also a body; the fourfold path is finished & he is One. The Masters' bodies are illusionary, & hence do not grow old, become wrinkled, etc.

The work of the student: The student who is not naturally psychic should fix the fourfold consciousness on a higher plane & nail it there. Let him make a bundle of the four lower & pin them to a higher state. He should centre on this higher, trying not to permit the body & intellect to draw him down & carry him away. "Play ducks & drakes" with the body, eating, drinking, & sleeping, but keeping always in the ideal.

Mother-Love: Mother-Love is an instinct, the same in the human being & the animal, & often stronger in the latter. The continuance of this love in human beings is due to association, to blood magnetism, & to psychic affinity. Families are sometimes formed of those who have lived together before, but often not. The causes at work are very complex & have to be balanced. Sometimes when a child with very bad Karma is to be born, parents of a callous type are chosen, or they may die before the Karmic results appear. Or the suffering through the child may be their own Karma. Mother-love, as an instinct, is between Rasatala & Talatala.

Vascillation: Vascillating people pass from one state of consciousness to another.

Thought & Action: Thought arises before desire; the thought acts on the brain, the brain on the organ, & thus desire awakes. It is not the outer stimulus that arouses the organ. Thought therefore must be slain ere desire can be extinguished. The student must guard his thoughts; five minutes thought may undo the work of five years, & though the five year's work will be run through more rapidly the second time, yet time is lost.

Consciousness: H.P.B. began by challenging the views of consciousness held in the West, commenting on the lack of definition in the leading philosophies. No distinction was made between consciousness & self-consciousness, & yet in this lay the difference between man & the animal. The animal was conscious only, not self-conscious; the animal does not know the Ego -- as Subject -- as does man. There is, therefore, an enormous difference between the consciousness of the bird, the insect, the beast, & that of man.

Self-Consciousness: But the full consciousness of man is Self-Consciousness, that which makes us say "I do this or that." If there is pleasure, it must be traced to someone experiencing it. Now the difference between the consciousness of man & of animals is, that while there is a self in the animal, the animal is not conscious of the self. Spencer reasons on consciousness, but when he comes to a gap, he merely jumps over it. So again Hume, when he says that on introspection he sees merely feelings & can never find any "I", he forgets that without an "I" no perception of feelings would be possible; what is it that studies the feelings? The animal is not conscious of the feeling "I am I"; it has instinct, but instinct is not self-consciousness. Self-consciousness is an attribute of the mind, not of the soul, the anima, whence the very name animal is taken. Humanity had no self-consciousness until the coming of the Manasa-Putras in the third race. Consciousness, brain-consciousness, is the field of the light of the Ego, of the Auric Egg, of the Higher Manas. The acts of the legs are conscious, they cannot originate an idea, although when they are tired they can convey to the man an uneasy sensation, & so give rise to the idea of fatigue. Instinct is the lower state of consciousness. Man has consciousness running through the four lower keys of his septenary consciousness; there are seven scales of consciousness in his consciousness, which is none the less essentially & pre-eminently one, a Unit. There are millions & millions of leaves; but as you cannot find two leaves alike, so you cannot find two states of consciousness alike; a state is never exactly repeated.

Memory, &c, & Mind: Is memory a thing born in us? that it can give birth to the Ego? Knowledge, feeling, & volition are colleagues of the mind, not faculties of it. Memory is an artificial thing, an adjunct of retentiveness; it can be sharpened or left dull, & it depends on the condition of the brain cells which store all impressions. Knowledge, feeling, volition, cannot be correlated, do what you will. They are not produced from each other, nor produced from mind, but are principles -- colleagues. You cannot have knowledge without memory, for memory stores all things, garnishing & furnishing. If you teach a child nothing, it will know nothing. Brain consciousness depends on the intensity of the light shed by the higher Manas on the lower, & the extent of affinity between the brain & this light; it is the field of consciousness of the Manas. The animals has the Manas & the Monad latent, but its brain cannot respond; all potentialities are there, but are dormant. There are certain accepted errors in the West which vitiate all their theories.

Simultaneous impressions: How many impressions can a man receive simultaneously into his consciousness & record? The Westerns say one: Occultists say, normally, seven, & abnormally, 14, 17, 19, 21, up to 49 impressions can be simultaneously received. You can prove it by striking at once the seven notes of the musical scale, the seven sounds reach the consciousness simultaneously, but the untrained ear can only recognise them one after another, & if you choose you can measure the intervals. The trained ear will hear the seven notes at once, simultaneously. And experiment has shown that in two or three weeks a man may be trained to receive 17 or 18 impressions of colour, the interval decreasing with practise.

Memory: Memory is acquired for this life, & can be expanded. Genius is the greatest responsiveness of the brain, & brain-memory, to the Higher Manas. Impressions on any sense are stored in the memory.

Mental & physical Sense: Before a physical sense is developed there is a mental feeling, which proceeds to become a physical sense. Fishes which are blind, living in the deep sea, if they are put into a pond will in a few generations, develop eyes. But in their previous state there is a sense of seeing though no physical sight; how else should they, in the darkness, find their prey, avoid dangers, &c. The mind will take in & store all kinds of things mechanically & unconsciously, & will throw them into memory as "unconscious perceptions." If the attention is greatly engrossed in any way, the sense-perception of any injury is not felt at the time; but later the suffering enters into consciousness. So, returning to our example of the seven notes struck simultaneously, we have one impression, but the ear is affected in succession by the notes one after another, so that they are stored in the brain-mind in order, for the untrained consciousness cannot register them simultaneously. All depends on training & on attention. Then the transference of a sensation passing from any organ to the consciousness is almost simultaneous, if your attention is fixed on it; but if any noise distracts your attention, then it will take a fraction more of a second before it reaches your consciousness. The occultist should train himself to receive & transmit, along the line of the seven scales of his consciousness, every impression -- or impressions -- simultaneously, he who reduces the intervals of physical time the most has made the most progress.

Consciousness: Its seven scales: There are seven scales, or shades, of consciousness of the unit; e.g. in a moment of pleasure or pain, four lower, three higher degrees.

1. Physical sense-perception: (Perception of the cell; if paralysed, the sense is there, though "you" do not feel it."

(Apperception means self-perception, conscious action; not, as with Leibnitz, but when attention is fixed on the perception).

You can take these on any planes; e.g. bad news passes through the four lower stages, coming to the heart. Or take sound: --

1. It strikes the ear.

2. Self-perception of the ear.

3. On the psychic or mental, which carries it to

4. Vital: (harsh, soft, strong, weak, &c.)

The Ego: One of the best proofs that there is an Ego, a true field of consciousness, is the fact already mentioned that a state of consciousness is never exactly reproduced, though you should live a hundred years, & pass through milliards & milliards. In an active day, how many states & sub-states there are; it would be impossible to have cells enough for all. This will help you to understand why some mental states & abstract things follow the Ego in Devachan, & why others merely scatter into space. That which touches the Entity, has an affinity for it -- as a noble action -- is immortal, & goes with it into Devachan, forming part & parcel of the biography of the personality which is disintegrating. A lofty emotion runs through the 7 stages, & touches the Ego, the mind that plays its tunes in the mind-cells.

Bhurloka: The Bhurloka begins with the lower Manas. Animals do not feel as do men; a dog thinks more of his master being angry than he does of the actual pain of the lash. The animal does not suffer in memory & in imagination, feeling past & future, as well as actual present, pain.

Pineal Gland: The special physical organ of perception is the brain, & perception is located in the aura of the pineal gland. This aura answers in vibrations to any impressions; but it can only be sensed, not perceived, in the living man. During the process of thought manifesting to consciousness, a constant vibration occurs in the light of the aura, & a clairvoyant looking at the brain of a living man may almost count, see with the spiritual eye, the seven scales, the seven grades of light, passing from the dullest to the brightest. You touch your hand; before you touch it the vibration is already in the aura of the pineal gland, & has its own shade of colour. It is this aura that causes the wear & tear of the organ by the vibration it sets up. The brain, set vibrating, conveys the vibrations to the spinal cord, & so to the rest of the body. Happiness as well as sorrow sets up these strong vibrations, & so wears out the body. Powerful vibrations of joy or grief may thus kill.

We can analyse the work of consciousness & describe it; but we cannot define consciousness unless we postulate a subject.

The Heart: The septenary disturbance & play of light around the pineal gland are reflected in the heart, or rather the "area" of the heart, which vibrate & illumine the 7 brains of the heart; just as does the aura round the pineal gland. This is the -- exoterically four, but esoterically -- seven-leaved lotus, the saptaparna, the cave of Buddha with its seven compartments.

Astral & Ego: There is a difference between the nature & the essence of the Astral Body & the Ego. The Astral body is molecular, however etherealized it may be; the Ego is atomic, spiritual. The atoms are spiritual & are forever invisible on this plane; molecules form around them, they remaining as the higher invisible principles of molecules. The eyes are the most occult of our senses; close them & you pass to the mental plane. Stop all the senses, & you are entirely on another plane.

Individuality: If twelve people are smoking together, the smoke of their cigarettes may mingle, but the molecules of the smoke from each have an affinity with each other, & remain distinct for ever & ever, no matter how the whole mass may interblend. So a drop of water though it fall into the ocean retains its individuality; it has become a drop with a life of its own, like a man, & cannot be annihilated.

A student asked whether the group -- as a group -- was a drop. H.P.B. answered in the affirmative; if we had met to but corn [?], we should appear as a group in the Astral Light, but we should not be permanent; but meeting to study occultism, we should cohere, & the impression would be more permanent. The higher & more spiritual the affinity the more permanent the cohesion.

A rose created by Kriyasakti remains as a reflection.

L. Manas: The Lower Manas was an emanation from the Higher Manas, & was of the same essence as the higher. This nature (essence) can make no impression on this plane, nor receive any; an archangel, having no experience, would be senseless on this plane, would neither give nor receive impressions. So the Lower Manas clothes itself with the essence of the Astral Light; this astral envelope shuts it out from its parent, except through Antaskarana, which is the only salvation. Break this, you become an animal.

Kama: Kama is life, it is the essence of the blood. When this leaves the blood, the latter congeals. Prana is universal on this plane; it is in us the vital princiople, pranic rather than Prana.

"Self" of Animals, &c. Qualities determine the properties of "self-hood." As, for instance, two wolves placed in the same environment would probably act differently.

Higher & Lower Manas; A.E. & Astral Light: The field of consciousness of the Higher Ego is never reflected in the Astral Light. The Auric Envelope receives the impressions of both the Higher & the Lower Manas, & it is the latter impressions which are also reflected in the Astral Light. Whereas the essence of all things spiritual, all that which reaches -- or is not rejected by -- the H. Ego is never reflected in the Astral Light, because the latter is on too low a plane. But during the life of a man this essence, with a view to Karmic ends, is impressed on the Auric Envelope, & after death & the separation of the principles, is united with the Universal Mind (that is to say, those "impressions" which are superior to even the devachanic plane), to wait there -- karmically - until the day when the Ego is to be reincarnated. (There are these three sets of impressions which we may call the Karmic, Devachanic, & Manasic.) For the entities, no matter how high, have to have their karmic rewards & punishments on earth. The spiritual impressions are more or less impressed upon the brain, otherwise the lower Ego would not be responsible. There are some impressions, however, received through the brain, which are not of our previous experience. In the case of the Adept, the brain is trained to retain these impressions.

Responsibility: The reincarnating "Ray" may, for convenience, be separated into two aspects, the lower Kamic Ego is scattered in Kama-loka, the Manasic part accomplishes its cycle & returns to the Higher Ego. It is in reality this Higher Ego which is, so to say, punished, which suffers. This is the true Crucifixion of the Christos, the most abstruse but yet the most important mystery of Occultism; all the cycle of our lives hangs on it. It is indeed the Higher Ego which is the sufferer; for, remember the abstract consciousness of the higher personal consciousness will remain impressed on the Ego, since it must be part & parcel of its Eternity.

All our grandest inspirations are impressed on the Higher Ego because they are of the same nature as itself.

Patriotism, &c: Patriotism, & great actions performed in the national service are not altogether good, from the point of view of the highest. To benefit a portion of Humanity is good, but to do so at the expense of the rest is bad. Therefore in patriotism, &c., the venom is also assimilated with the good. For though the inner essence of the Higher Ego is unsoilable, the outer may be soiled. Thus both the good & the bad -- of such "immaterial" inspirations -- are impressed on the A.E. & the Karma of the bad is taken up by the H. Ego, though it is perfectly guiltless of it. Thus both sets of impressions scatter, after death, in the Universal Mind, & on reincarnation the Ego sends out a ray, which is itself, into a new personality -- & there suffers. It suffers in the self-consciousness that it has created by its accumulated experience.

Higher Ego: Every one of our Egos has the Karma of past Manvantaras behind. There are seven Hierarchies of Egos, some of which, e.g., in inferior tribes -- may be said to be only just beginning this present Cycle. The Ego starts with Divine consciousness; no past, no future, no separation. It is long before realizing that it is itself; only after many births does it begin to discern, by this collectivity of experience, that it is individual. At the end of its cycle of incarnations, it is still the same divine consciousness, but it has now become individualized self-consciousness.

Responsibility: The feeling of responsibility is inspired by the presence of the light of the H. Ego. As the Ego in its cycle of rebirths becomes more & more individualised, it learns more & more, by suffering, to recognise its own responsibility, by which it finally regains self-consciousness, the consciousness of all the Egos of the whole Universe. Absolute being, to have the sensation or idea of all this, must pass through all experience -- individually, not universally -- so that when it returns it should have the same omniscience as the Universal Mind -- plus the memory of all that it has passed through.

Day "Be-with-us": At the day "Be-with-us", every Ego has to remember all the cycles of its past incarnations, for Manvantaras. The Ego comes in contact with this Earth, all seven principles become one, it sees all that it has done therein. It sees the stream of its past incarnations by a certain divine light. It sees all humanity at once, but still there is ever -- as it were -- a stream which is always the "I". We should therefore always endeavour to accentuate our responsibility.

Responsibility of the Higher Hego: The Higher Ego may be compared to a globe of pure divine light, a Unit from a higher plane, on which there is no differentiation. Descending to a plane of differentiation it emanates a ray, which can only manifest through the personality, which is already differentiated. A portion of this Ray -- the L. Manas -- during life may so crystallize itself & become one with Kama, that it will remain assimilated with matter. That portion which retains its purity forms Antaskarana.